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Harvard psychologist and philosopher William James' The Varieties of Religious Experience: A Study in Human Nature explores the nature of religion and, in James' observation, its divorce from science when studied academically. After publication in 1902 it quickly became a canonical text of philosophy and psychology, remaining in print through the entire century. "Scientific theories are organically conditioned just as much as religious emotions are; and if we only knew the facts intimately enough, we should doubtless see 'the liver' determining the dicta of the sturdy atheist as decisively as it does those of the Methodist under conviction anxious about his soul. When it alters in one way the blood that percolates it, we get the Methodist, when in another way, we get the atheist form of mind."
This book examines the role of religious and spiritual experiences in people’s understanding of their environment. The contributors consider how understandings and experiences of religious and place connections are motivated by the need to seek and maintain contact with perceptual objects, so as to form meaningful relationship experiences. The volume is one of the first scholarly attempts to discuss the psychological links between place and religious experiences.The chapters within provide insights for understanding how people’s experiences with geographical places and the sacred serve as agencies for meaning-making, pro-social behaviour, and psychological adjustment in everyday life.
Neuroscience, Psychology, and Religion is the second title published in the new Templeton Science and Religion Series. In this volume, Malcolm Jeeves and Warren S. Brown provide an overview of the relationship between neuroscience, psychology, and religion that is academically sophisticated, yet accessible to the general reader. The authors introduce key terms; thoroughly chart the histories of both neuroscience and psychology, with a particular focus on how these disciplines have interfaced religion through the ages; and explore contemporary approaches to both fields, reviewing how current science/religion controversies are playing out today. Throughout, they cover issues like consciousness, morality, concepts of the soul, and theories of mind. Their examination of topics like brain imaging research, evolutionary psychology, and primate studies show how recent advances in these areas can blend harmoniously with religious belief, since they offer much to our understanding of humanity's place in the world. Jeeves and Brown conclude their comprehensive and inclusive survey by providing an interdisciplinary model for shaping the ongoing dialogue. Sure to be of interest to both academics and curious intellectuals, Neuroscience, Psychology, and Religion addresses important age-old questions and demonstrates how modern scientific techniques can provide a much more nuanced range of potential answers to those questions.
Technical advances in the life and medical sciences have revolutionised our understanding of the brain, while the emerging disciplines of social, cognitive, and affective neuroscience continue to reveal the connections of the higher cognitive functions and emotional states associated with religious experience to underlying brain states. At the same time, a host of developing theories in psychology and anthropology posit evolutionary explanations for the ubiquity and persistence of religious beliefs and the reports of religious experiences across human cultures, while gesturing toward physical bases for these behaviours. What is missing from this literature is a strong voice speaking to these behavioural and social scientists - as well as to the intellectually curious in the religious studies community - from the perspective of a brain scientist.
Does religion positively affect well-being? What leads to fundamentalism? Do religious beliefs make us more moral? The Psychology of Religion explores the often contradictory ideas people have about religion and religious faiths, spirituality, fundamentalism, and atheism. The book examines whether we choose to be religious, or whether it is down to factors such as genes, environment, personality, cognition, and emotion. It analyses religion’s effects on morality, health, and social behavior and asks whether religion will survive in our modern society. Offering a balanced view, The Psychology of Religion shows that both religiosity and atheism have their own psychological costs and benefits, with some of them becoming more salient in certain environments.
What does it means to be human? What is the origin of religious beliefs? Why are we moral creatures? Are religious experiences different from our everyday experiences? Is my brain involved in my experiencing God? What is a soul and do I have one? Is religion a result of evolutionary processes? How might psychology and religion relate? Religious experiences (behaviors, thoughts, and emotions) are determined, at least in part, by natural physical processes. As a result, the empirical methods used in psychology to try to identify the natural mechanisms that influence why we act, think, and feel the way we do can provide important insights into the fundamental and universal phenomena of religion. Drawing on current research from a variety of disciplines, Questions in the Psychology of Religion is appropriate for college students studying psychology, pastors as they help their congregations understand how religion and science might go together, and anyone who learns about recent discoveries in psychological science and wonders how these findings pertain to religion and religious experiences.
The leading undergraduate psychology of religion text, this engaging book synthesizes cutting-edge theories and findings into an accessible account enlivened by personal reflections and contemporary examples. Raymond F. Paloutzian offers an authoritative overview of theoretical and empirical foundations; experiential, developmental, personality, and sociocultural dimensions of religion and spirituality; and clinical implications. Students are also given food for thought about bigger questions--how religion influences their own lives; what beliefs or values they hold most dear; and how to live in a multicultural, multireligious world. Each chapter opens with a brief topic outline and concludes with "Take-Home Messages" and suggestions for further reading. New to This Edition: *Reflects many years of scientific and theoretical advances. *Chapters on psychological theories, personality, and physical health. *New organizing concepts: religious meaning systems and the multilevel interdisciplinary paradigm. *Additional pedagogical features, including end-of-chapter "Take-Home Messages" and engaging topic boxes. *Descriptions of cutting-edge research methods. *Increased attention to multicultural issues.
Spiritual practices, or awakenings, have an impact on brain, mind and personality. These changes are being scientifically predicted and proven. For example, studies show Buddhist priests and Franciscan nuns at the peak of religious feelings show a functional change in the lobes of their brain. Similar processes have been found in people with epilepsy, which Hippocrates called the sacred disease. New research is showing that not only does a person's brain activity change in particular areas while that person is experiencing religious epiphany, but such events can be created for some people, even self-professed atheists, by stimulating various parts of the brain. In this far-reaching and novel set, experts from across the nation and around the world present evolutionary, neuroscientific, and psychological approaches to explaining and exploring religion, including the newest findings and evidence that have spurred the fledgling field of neurotheology. It is not the goal of neurotheology to prove or disprove the existence of God, but to understand the biology of spiritual experiences. Such experiences seem to exist outside time and space - caused by the brain for some reason losing its perception of a boundary between physical body and outside world - and could help explain other intangible events, such as altered states of consciousness, possessions, alien visitations, near-death experiences and out-of-body events. Understanding them - as well as how and why these abilities evolved in the brain - could also help us understand how religion contributes to survival of the human race. Eminent contributors to this set help us answer questions including: How does religion better our brain function? What is the difference between a religious person and a terrorist who kills in the name of religion? Is there one site or function in the brain necessary for religious experience?
In the past four decades or so, the so-called psychology of religion – after having been deemed extinct, impossible or unlikely – has risen to prominence again: the number of publications is rapidly growing, an impressive secondary literature (handbooks, introductions, etc.) is available already, infrastructure has been developed (a number of new journals devoted to the subject have been founded, organizations have been established, increasingly funding is going to the area), attracting many new researchers. Organizations like the American Psychological Association are now publishing in the field of psychology of religion (and its Div. 36 [“psych of rel”] with almost 3,000 members is already midsized among the APA-divisions). This book documents this re-emergence and development.